The Bābur-nāma in English (Memoirs of Bābur)
Khān" and perhaps even "the Shaibānī."
[100] _bī murād_, so translated because retirement was caused
once by the overruling of Khwāja `Ubaidu'l-lāh _Aḥrārī_. (T.R.
p. 113.)
[101] Once the Mīrzā did not wish Yūnas to winter in Akhsī;
once did not expect him to yield to the demand of his Mughūls
to be led out of the cultivated country (_wilāyat_). His own
misconduct included his attack in Yūnas on account of Akhsī
and much falling-out with kinsmen. (T.R. _s.nn._)
[102] _i.e._ one made of non-warping wood (Steingass), perhaps
that of the White Poplar. The _Shāh-nāma_ (Turner, Maçon ed.
i, 71) writes of a Chāchī bow and arrows of _khadang_, _i.e._
white poplar. (H.B.)
[103] _i.e._ Rābī`a-sulṯān, married _circa_ 893 AH.-1488 AD.
For particulars about her and all women mentioned in the B.N.
and the T.R. see Gulbadan Begīm's _Humāyūn-nāma_, Or. Trs.
Series.
[104] _jar_, either that of the Kāsān Water or of a
deeply-excavated canal. The palace buildings are mentioned
again on f. 110b. _Cf._ Appendix A.
[105] _i.e._ soared from earth, died. For some details of the
accident _see_ A.N. (H. Beveridge, i, 220.)
[106] Ḥ.S. ii,-192, Firishta, lith. ed. p. 191 and D'Herbélot,
sixth.
It would have accorded with Bābur's custom if here he had
mentioned the parentage of his father's mother. Three times
(fs. 17b, 70b, 96b) he writes of "Shāh Sulṯan Begīm" in a way
allowing her to be taken as `Umar Shaikh's own mother.
Nowhere, however, does he mention her parentage. One even
cognate statement only have we discovered, _viz._
Khwānd-amīr's (Ḥ.S. ii, 192) that `Umar Shaikh was the own
younger brother (_barādar khurdtar khūd_) of Aḥmad and Maḥmūd.
If his words mean that the three were full-brothers, `Umar
Shaikh's own mother was Ābū-sa`īd's Tarkhān wife. Bābur's
omission (f. 21b) to mention his father with A. and M. as a
nephew of Darwesh Muḥammad Tarkhān would be negative testimony
against taking Khwānd-amīr's statement to mean "full-brother,"
if clerical slips were not easy and if Khwānd-amir's means of
information were less good. He however both was the son of
Maḥmūd's wāzir (Ḥ.S. ii, 194) and supplemented his book in
Bābur's presence.
To a statement made by the writer of the biographies included
in Kehr's B.N. volume, that `U.S.'s family (_aūmāgh_) is not
known, no weight can be attached, spite of the co-incidence
that the Mongol form of _aūmāgh_, _i.e._ _aūmāk_ means
_Mutter-leib_. The biographies contain too many known mistakes
for their compiler to outweigh Khwānd-amīr in authority.
[107] _Cf._ _Rauzatu'ṣ-ṣafā_ vi, 266. (H.B.)
[108] Dara-i-gaz, south of Balkh. This historic feast took
place at Merv in 870 AH. (1465 AD.). As `Umar Shaikh was then
under ten, he may have been one of the Mīrzās concerned.
[109] Khudāī-bīrdī is a Pers.-Turkī hybrid equivalent of
Theodore; _tūghchī_ implies the right to use or (as hereditary
standard-bearer,) to guard the _tūgh_; Timūr-tāsh may mean
_i.a._ Friend of Tīmūr (a title not excluded here as borne by
inheritance. _Cf._ f. 12b and note), Sword-friend (_i.e._
Companion-in-arms), and Iron-friend (_i.e._ stanch). _Cf._
Dict. _s.n._ Tīmūr-bāsh, a sobriquet of Charles XII.
[110] Elph. and Ḥai. MSS. _qūbā yūzlūq_; this is under-lined
in the Elph. MS. by _ya`nī pur ghosht_. _Cf._ f. 68b for the
same phrase. The four earlier trss. _viz._ the two W.-i-B.,
the English and the French, have variants in this passage.
[111] The apposition may be between placing the turban-sash
round the turban-cap in a single flat fold and winding it four
times round after twisting it on itself. _Cf._ f. 18 and
Hughes _Dict. of Islām s.n._ turban.
[112] _qaẓālār_, the prayers and fasts omitted when due,
through war, travel sickness, etc.
[113] _rawān sawādī bār īdī_; perhaps, wrote a running hand.
De C. i, 13, _ses lectures courantes étaient...._
[114] The dates of `Umar Shaikh's limits of perusal allow the
Quintets (_Khamsatīn_) here referred to to be those of Niẕāmī
and Amīr Khusrau of Dihlī. The _Maṣnawī_ must be that of
Jalālu'd-dīn _Rūmī_. (H.B.)
[115] Probably below the Tīrāk (Poplar) Pass, the caravan
route much exposed to avalanches.
Mr. Erskine notes that this anecdote is erroneously told as of
Bābur by Firishta and others. Perhaps it has been confused
with the episode on f. 207b. Firishta makes another mistaken
attribution to Bābur, that of Ḥasan of Yaq`ūb's couplet.
(H.B.) _Cf._ f. 13b and Dow's _Hindustan_ ii, 218.
[116] _yīgītlār_, young men, the modern _jighit_. Bābur uses
the word for men on the effective fighting strength. It
answers to the "brave" of North. American Indian story; here
de C. translates it by _braves_.
[117] _ma`jūn._ _Cf._ Von Schwarz p. 286 for a recipe.
[118] _mutaiyam._ This word, not clearly written in all MSS.,
has been mistaken for _yītīm_. _Cf._ JRAS 1910 p. 882 for a
note upon it by my husband to whom I owe the emendation.
[119] _na'l u dāghī bisyār īdī_, that is, he had inflicted on
himself many of the brands made by lovers and enthusiasts.
_Cf._ Chardin's _Voyages_ ii, 253 and Lady M. Montague's
_Letters_ p. 200.
[120] _tīka sīkrītkū_, lit. likely to make goats leap, from
_sīkrīmāk_ to jump close-footed (Shaw).
[121] _sīkrīkān dūr._ Both _sīkrītkū_ and _sīkrīkān dūr_,
appear to dictate translation in general terms and not by
reference to a single traditional leap by one goat.
[122] _i.e._ Russian; it is the Arys tributary of the Sīr.
[123] The Fr. map of 1904 shows Kas, in the elbow of the Sīr,
which seems to represent Khwāṣ.
[124] _i.e._ the Chīr-chīk tributary of the Sīr.
[125] Concerning his name, _see_ T.R. p. 173.
[126] _i.e._ he was a head-man of a horde sub-division,
nominally numbering 10,000, and paying their dues direct to
the supreme Khān. (T.R. p. 301.)
[127] _ghūnchachī i.e._ one ranking next to the four legal
wives, in Turkī _aūdālīq_, whence odalisque. Bābur and
Gul-badan mention the promotion of several to Begīm's rank by
virtue of their motherhood.
[128] One of Bābur's quatrains, quoted in the _Abūshqa_, is
almost certainly addressed to Khān-zāda. _Cf._ A.Q. Review,
Jan. 1911, p. 4; H. Beveridge's _Some verses of Bābur_. For an
account of her marriage _see Shaibānī-nāma_ (Vambéry) cap.
xxxix.
[129] Kehr's MS. has a passage here not found elsewhere and
seeming to be an adaptation of what is at the top of Ḥai. MS.
f. 88. (Ilminsky, p. 10, _ba wujūd ... tāpīb_.)
[130] _tūshtī_, which here seems to mean that she fell to his
share on division of captives. Muḥ. Ṣaliḥ makes it a
love-match and places the marriage before Bābur's departure.
_Cf._ f. 95 and notes.
[131] _aūgāhlān._ Khurram would be about five when given Balkh
in _circa_ 911 AH. (1505 AD.). He died when about 12. _Cf._
Ḥ.S. ii, 364.
[132] This _fatrat_ (interregnum) was between Bābur's loss of
Farghāna and his gain of Kābul; the _furṣatlār_ were his days
of ease following success in Hindūstān and allowing his book
to be written.
[133] _qīlālīng_, lit. do thou be (setting down), a verbal
form recurring on f. 227b l. 2. With the same form
(_aīt_)_ālīng_, lit. do thou be saying, the compiler of the
_Abūshqa_ introduces his quotations. Shaw's paradigm, _qīlīng_
only. _Cf._ A.Q.R. Jan. 1911, p. 2.
[134] Kehr's MS. (Ilminsky p. 12) and its derivatives here
interpolate the erroneous statement that the sons of Yūnas
were Afāq and Bābā Khāns.
[135] _i.e._ broke up the horde. _Cf._ T.R. p. 74.
[136] _See_ f. 50b for his descent.
[137] Descendants of these captives were in Kāshghar when
Ḥaidar was writing the T.R. It was completed in 953 AH. (1547
AD.). _Cf._ T.R. pp. 81 and 149.
[138] An omission from his Persian source misled Mr. Erskine
here into making Abū-sa`īd celebrate the Khānīm's marriage,
not with himself but with his defeated foe, `Abdu'l-`azīz who
had married her 28 years earlier.
[139] Aīsān-būghā was at Āq Sū in Eastern Turkistān; Yūnas
Khān's head-quarters were in Yītī-kīnt. The Sāghārīchī _tūmān_
was a subdivision of the Kūnchī Mughūls.
[140] _Khān kūtārdīlār._ The primitive custom was to lift the
Khān-designate off the ground; the phrase became metaphorical
and would seem to be so here, since there were two upon the
felt. _Cf._, however, Th. Radloff's _Récueil d'Itinéraires_ p.
326.
[141] _qūyūb īdī_, probably in childhood.
[142] She was divorced by Shaibānī Khān in 907 AH. in order to
allow him to make lawful marriage with her niece, Khān-zāda.
[143] This was a prudential retreat before Shaibānī Khān.
_Cf._ f. 213.
[144] The "Khān" of his title bespeaks his Chaghatāī-Mughūl
descent through his mother, the "Mīrzā," his Tīmūrid-Turkī,
through his father. The capture of the women was facilitated
by the weakening of their travelling escort through his
departure. _Cf._ T.R. p. 203.
[145] Qila`-i-ẕafar. Its ruins are still to be seen on the
left bank of the Kukcha. _Cf._ T.R. p. 220 and Kostenko i,
140. For Mubārak Shāh _Muẓaffarī_ _see_ f. 213 and T.R. _s.n._
[146] Ḥabība, a child when captured, was reared by Shaibānī
and by him given in marriage to his nephew. _Cf._ T.R. p. 207
for an account of this marriage as saving Ḥaidar's life.
[147] _i.e._ she did not take to flight with her husband's
defeated force, but, relying on the victor, her cousin Bābur,
remained in the town. _Cf._ T.R. p. 268. Her case receives
light from Shahr-bānū's (f. 169).
[148] Muḥammad Ḥaidar Mīrzā _Kūrkān Dūghlāt Chaghatāī Mūghūl_,
the author of the _Tārīkh-i-rashīdī_; b. 905 AH. d. 958 AH.
(b. 1499 d. 1551 AD.). Of his clan, the "Oghlāt" (Dūghlāt)
Muḥ. ṣāliḥ says that it was called "Oghlāt" by Mughūls but
Qūngūr-āt (Brown Horse) by Aūzbegs.
[149] _Baz garadad ba aṣl-i-khūd hama chīz,
Zar-i-ṣāfī u naqra u airzīn._
These lines are in Arabic in the introduction to the
_Anwār-i-suhailī_. (H.B.) The first is quoted by Ḥaidar (T.R.
p. 354) and in Field's _Dict. of Oriental Quotations_ (p.
160). I understand them to refer here to Ḥaidar's return to
his ancestral home and nearest kin as being a natural act.
[150] _tā'ib_ and _ṯarīqā_ suggest that Ḥaidar had become an
orthodox Musalmān in or about 933 AH. (1527 AD.).
[151] Abū'l-faẓl adds music to Ḥaidar's accomplishments and
Ḥaidar's own Prologue mentions yet others.
[152] _Cf._ T.R. _s.n._ and Gul-badan's H.N. _s.n._ Ḥaram
Begīm.
[153] _i.e._ Alexander of Macedon. For modern mention of
Central Asian claims to Greek descent _see i.a._ Kostenko, Von
Schwarz, Holdich and A. Durand. _Cf._ Burnes' _Kābul_ p. 203
for an illustration of a silver _patera_ (now in the V. and A.
Museum), once owned by ancestors of this Shāh Sulṯān Muḥammad.
[154] _Cf._ f. 6b note.
[155] _i.e._ Khān's child.
[156] The careful pointing of the Ḥai. MS. clears up earlier
confusion by showing the narrowing of the vowels from _ālāchī_
to _alacha_.
[157] The Elph. MS. (f. 7) writes _Aūng_, Khān's son, Prester
John's title, where other MSS. have Adik. Bābur's brevity has
confused his account of Sulṯān-nigār. Widowed of Maḥmūd in 900
AH. she married Adik; Adik, later, joined Shaibānī Khān but
left him in 908 AH. perhaps secretly, to join his own Qāzāq
horde. He was followed by his wife, apparently also making a